A sky very lofty and full of light, sun and moonbeams and a hundred stars. آسمانی بس بلند و پر ضیا ** آفتاب و ماهتاب و صد سها
From the south-wind and from the north-wind and from the west-wind the gardens have (the appearance of) wedding-feasts and banquets. از جنوب و از شمال و از دبور ** باغها دارد عروسیها و سور
Its marvels come not into (are beyond) description: why art thou in tribulation in this darkness? در صفت ناید عجایبهای آن ** تو درین ظلمت چهای در امتحان
(Why) dost thou drink blood on the gibbet of this narrow place (the womb) in the midst of confinement and filth and pain?”— خون خوری در چارمیخ تنگنا ** در میان حبس و انجاس و عنا
It (the embryo), in virtue of its present state, would be incredulous, and would turn away from this message and would disbelieve it, 60 او بحکم حال خود منکر بدی ** زین رسالت معرض و کافر شدی
Saying, “This is absurd and is a deceit and delusion,” because the judgement of the blind has no imagination. کین محالست و فریبست و غرور ** زانک تصویری ندارد وهم کور
Inasmuch as its (the embryo's) perception has not seen anything of the kind, its incredulous perception would not listen (to the truth); جنس چیزی چون ندید ادراک او ** نشنود ادراک منکرناک او
Just as in this world the Abdál speak of that (other) world to the common folk, همچنانک خلق عام اندر جهان ** زان جهان ابدال میگویندشان
Saying, “This world is an exceeding dark and narrow pit; outside is a world without scent or colour”: کین جهان چاهیست بس تاریک و تنگ ** هست بیرون عالمی بی بو و رنگ
Naught (of their words) entered into the ear of a single one of them, for this (sensual) desire is a barrier huge and stout. 65 هیچ در گوش کسی زیشان نرفت ** کین طمع آمد حجاب ژرف و زفت
Desire closes the ear (and hinders it) from hearing; self-interest closes the eye (and hinders it) from beholding, گوش را بندد طمع از استماع ** چشم را بندد غرض از اطلاع
Even as, in the case of the embryo, desire for the blood which is its nourishment in the low abodes همچنانک آن جنین را طمع خون ** کان غذای اوست در اوطان دون
Debarred it from (hearkening to) the news of this world: it knows no breakfast but blood. از حدیث این جهان محجوب کرد ** غیر خون او مینداند چاشت خورد
Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor. قصهی خورندگان پیلبچه از حرص و ترک نصیحت ناصح
Hast thou heard that in India a sage espied a party of friends? آن شنیدی تو که در هندوستان ** دید دانایی گروهی دوستان
Left hungry, lacking provisions, and naked, they were coming from travel on a far road. 70 گرسنه مانده شده بیبرگ و عور ** میرسیدند از سفر از راه دور
His wisdom's love was stirred (within him), and he gave them a fair greeting and blossomed like a rose-bush. مهر داناییش جوشید و بگفت ** خوش سلامیشان و چون گلبن شکفت
“I know,” he said, “that anguish has gathered upon you from this Karbalá (of suffering) in consequence of hunger and emptiness; گفت دانم کز تجوع وز خلا ** جمع آمد رنجتان زین کربلا
But, for God's sake, for God's sake, O illustrious company, let not your food be the young of the elephant! لیک الله الله ای قوم جلیل ** تا نباشد خوردتان فرزند پیل
The elephant is in this direction that ye are now going; do not tear in pieces the elephant's offspring, but hearken (to me). پیل هست این سو که اکنون میروید ** پیلزاده مشکرید و بشنوید
The young elephants are on your road: to hunt them down is what your hearts desire exceedingly. 75 پیلبچگانند اندر راهتان ** صید ایشان هست بس دلخواهتان
They are very weak and tender and very fat, but their mother is searching (after them and) lying in wait. بس ضعیفاند و لطیف و بس سمین ** لیک مادر هست طالب در کمین
She will roam a hundred leagues' distance in quest of her children, moaning and making lament. از پی فرزند صد فرسنگ راه ** او بگردد در حنین و آه آه
Fire and smoke issue from her trunk: beware of (hurting) those pitied (cherished) children of hers!” آتش و دود آید از خرطوم او ** الحذر زان کودک مرحوم او
O son, the saints are God's children: (both) in (their) absence and presence (He is) well aware (of what befalls them). اولیا اطفال حقاند ای پسر ** غایبی و حاضری بس با خبر
Do not deem absence (from Him) to be the result of imperfection on their part, for He takes vengeance for the sake of their spirits (which are one with Him). 80 غایبی مندیش از نقصانشان ** کو کشد کین از برای جانشان